the present discussion, the fable in the Politicus. For in this it will appear that Plato in a remarkable manner considers the demiurgus of the universe to be the same with Jupiter, and even as far as to the very names asserts the same things as Timæus. The Elean guest, therefore, as we have before observed, assigns [in this dialogue] twofold circulations to the whole of this world, the one intellectual, and which elevates souls but the other proceeding into nature, and imparting things contrary to the former. And the one indeed, being unapparent, and governed by divine providence, but the other apparent, and convolved according to the order of Fate. He also places twofold motive causes over these circulations. For every mutation and period require a certain moving cause. And prior to the causes that move the circulations, he asserts that there are as it were twofold ends of the periods, and assigns first-effective causes of the motions, coordinate to the moving causes, and to the circulations themselves which differ from each other. Jupiter therefore moves, and circularly leads one of the periods, whether you are willing to call it intellectual, or providential, or in whatever other way you may denominate it, and he also supplies the world with life, and imparts to it a renovated immortality. But he preestablishes his father Saturn as the object of desire to, and the end of the whole of this circulation. For he leads back wholes, and converts them to himself.
Moreover, he extends happy souls to the watch-tower of his father, viz. those souls whose corporeal nature is obliterated, and whose circulation is to the incorporeal and the impartible. All the generation-producing[278] symbols likewise of these souls are amputated, and the form of their life is transferred to the intellectual summit. For these souls are also said to be the nurselings of Saturn, but to commit the government of themselves to Jupiter, and through him to be extended to the intelligible, and the Saturnian dominion. For the intelligible is nutriment, as it is said by the Gods themselves. And as Socrates in the Phædrus elevates souls through the circulation of the heaven to the supercelestial place, where souls are nourished, survey true beings, and the unknown order of the Gods, with the highest powers of themselves, and as he there says, intellectually perceive with the heads of the charioteers;--thus also the Elean guest circularly leads souls under Jupiter, to the Saturnian watch-tower, and asserts that such as have ascended are nourished by Saturn, and calls them the nurselings of the God. For every where indeed, the intelligible is perfective of, and has the power of filling an intellectual life, and the summit of intellectuals extends perfection. These souls likewise participate of the natures that are beyond, establish themselves in more elevated intellectuals, and ascend as far as to the unknown order, but remote from _the good_, and the one principle of all things. But the souls [that ascend through the circulation of the heaven] are extended to the first intellect, which is imparticipable, and the intelligible itself, and when they are there, and have established their life in the occult order as in a port, they ineffably participate of the union proceeding from _the good_, and of the light of truth.
With respect however to what remains respecting the twofold periods, as we have said, the world itself indeed moves itself, being moved according to its own nature, and giving completion to the order of Fate. But the first-effective cause of this motion of the world, and of its life, is the God who illuminates it with the power of being moved and of living, and is the mighty Jupiter. Hence also this period is said to be Jovian, so far as Jupiter is the cause of this apparent arrangement, just as Saturn is the cause of the intellectual and unapparent arrangement. It is better, however, to hear Plato himself discussing these things. That there are, therefore, twofold circulations of the universe, and that the God who moves it is the leader of the one, but of the other the world itself convolving itself, Plato here teaches us. But as was just now said, and which is the only thing that remains, the universe is at one time co-governed by another divine cause, again acquiring life, and receiving a renovated immortality from the demiurgus; but at another time, when he lays aside as it were the handle of his rudder, the world being left by itself, moves for a time by itself, so as frequently to proceed in an inverted order.
Again, however, that one of the periods, viz. the apparent, is Jovian, but that the other is referred to the kingdom of Saturn, Plato himself determines in what follows, subjoining these words, after the celebration of that life, and of the undefiled polity of the souls that are there, which is liberated from all corporeal pains, and the servitude about matter: “You have heard, Socrates, what was the life of men under Saturn; but you yourself have seen what the condition of the present life is, which is said to be under Jupiter.” And moreover, that of these two circulations, (since the apparent is under Jupiter) Jupiter is the cause and maker of it, is obvious to every one, and that again Jupiter is the power that moves the unapparent circulation, which is Saturnian, may be demonstrated from what is written. For it is necessary that these two Gods should either rule over each of these circulations, or that one of them should rule over the unapparent, but the other over the present circulation. If, however, Jupiter moves the universe according to this period, the world can no longer be said to convolve itself, and to govern every thing it contains. Nor will it be true neither that the whole is convolved by divinity with twofold and contrary circulations, nor again, that two certain Gods convolve it whose decisions are contrary to each other. For if Saturn indeed moves it according to one circulation, but Jupiter moves it according to a period contrary to that of Saturn, two Gods will move it according to contrary circumvolutions. If, however, these things are impossible, it is indeed manifest to every one that both the divine causes preside over the circulation according to the Saturnian convolution; Saturn indeed as the supplier of an intellectual life; but Jupiter, as elevating all things to the Saturnian empire, and establishing them in his own intelligible. And thus that period may be called Saturnian, in consequence of Saturn imparting the first effective cause of the whole [of an intellectual] life. But according to this more physical circulation, and which is known to every one, Fate and connate desire move the universe.
Jupiter, however, is the cause of this motion exemptly, who gives Fate and an adscititious life to the world. These things, therefore, being demonstrated by us, let us consider what the particulars are which are asserted of the God who moves the world according to the other period. And they are these; “that the world indeed at another time is conjointly governed by another divine cause, again acquiring life, and receiving a renovated immortality from the demiurgus.” It is obvious, therefore, to every one, that the Elean guest says, that the God who moves the universe according to the Saturnian period, supplies it with life, and imparts to it a renovated immortality, and that he clearly calls him the demiurgus. Hence, if it is Jupiter who conjointly governs that period, as has been demonstrated, he will be the demiurgus of the world, and the supplier of immortality. And what occasion is there to say much on the subject? For if the same God is the cause of life, and is denominated the demiurgus, again the Cratylus will present itself to us, and Jupiter according to this will be the same with the demiurgus.
For life accedes to all things from Jupiter, as it is asserted in that dialogue. Moreover, in what follows, as Timæus calls the cause of the circulation of Fate, demiurgus and father, after the same manner the Elean guest denominates this cause, and also calls it the maker.
“For the world,” says he, “revolves, remembering the doctrine of the demiurgus and father.” Properly, therefore, do we denominate the whole of this period Jovian, because the world moves and convolves itself, according to the doctrine of Jupiter, and the order imparted to it from him. Again, therefore, Jupiter is demiurgus and father. And here also the Elean guest preserves the same order of the divine names as Timæus. For he does not[279] call him father and demiurgus, but on the contrary, in the same manner as Timæus, demiurgus and father; because the demiurgic peculiarity in him is more manifest than the paternal deity. These things, however, have been copiously investigated before; and it has been shown in what respect the demiurgic is different from the paternal genus, how they are complicated with each other,[280] where the paternal subsists essentially, but the demiurgic according to cause, and where again, the demiurgic subsists essentially, but the paternal, according to participation.
CHAPTER ΧΧVῚ.
It will remain, therefore, that we should make mention of what is written in the Laws concerning Jupiter. For perhaps in them also it will appear that Plato assigns the same order to the demiurgus and to Jupiter. As the equalities, therefore, according to which polities are adorned, are twofold, and the one polity indeed proposes the equal according to number, and proceeds through things which differ from each other according to an equal law; but the other embraces in all things, the equality which is according to desert; and also, since equality subsists according to ratio,--this being the case, each of these equalities exists in the providence of the world. For the essence of the soul, indeed, is primarily divided by its fabricator by the equality according to ratio; but it is also consummately filled with the remaining middles, and bound with them through the whole of itself.
The several bodies [of the world] likewise, participate of a certain common essence, in the fabrication of things; and on this account they are allotted the equality which is according to number. But all things are arranged and adorned through the best of analogies, and the demiurgus according to this inserts both in wholes and parts, an indissoluble order in the universe, and an adaptation of them to each other.
This equality, therefore, the Athenian guest exhorts his citizens particularly to honour, in consequence of assimilating his city to the universe. He also says that it is a thing of this kind, but that it is not likewise easy for every one to perceive the most true and excellent equality; for it is the judgment of Jupiter. What therefore is the cause on account of which the Athenian guest asserts this analogy to be the judgment of Jupiter? What other cause can we assign than its contributing to the perfection of the world, and its power and dominion in the fabrication of wholes? For that which gives an orderly distinction to the genera of causes, contrives the most beautiful bond of them, and weaves together one order from wholes, is according to Timæus the power of this analogy. For it established soul in the middle (of the universe) analogous to intellect and a corporeal nature. For soul is the middle of an impartible and partible essence.
And by how much it surpasses a partible, by so much it falls short of an impartible hypostasis. The power of this analogy, however, binds the soul from double and triple ratios, and connects the whole of it proceeding from and at the same time returning to (its principles,) by the primary and self-motive boundaries of equality. It likewise constitutes the corporeal series from the four first genera. And it adapts indeed the extremes to each other through the middles, but mingles the middles according to the peculiarity of the extremes. It reduces, however, all things to one world, and one indissoluble order connectedly comprehended in the universe. If, therefore, we acknowledge that this equality has dominion in the whole fabrication of things, the best of analogies is the judgment of the demiurgus, and according to the decision of him who generated wholes it is allotted that great dominion in the fabrication of the universe, which we have before shown it to possess. Hence if the same analogy is the judgment of Jupiter, as the Athenian guest says it is, it is obvious to every one that the nature of Jupiter is demiurgic. For it is not any thing else which judges of the dignity of this analogy than that which employs it in the arrangement of wholes. And to this the legislator establishing himself analogous, binds and in a particular manner adorns the city which is assimilated to the universe, by this analogy.
CHAPTER XXVII.
From these things, therefore, and from all that has been previously said, we confidently assert, following Plato and paternal rumours, that Jupiter is the demiurgus of the universe; and we may collect into one, the scattered opinions of the ancients on this subject; of whom, some, indeed, refer the paradigm of the world, and the demiurgic cause to the same order; but others divide these from each other. And some place all-perfect animal prior to the demiurgus; but others afford an hypostasis to it after the demiurgus. For if the demiurgus is, as has been said, the great Jupiter, and the paradigm proposed to the demiurgus in order to the generation of the world, is all-perfect animal, these are at the same time united to each other, and are allotted an essential separation. And animal itself, indeed, intelligibly comprehends in itself the whole Jovian series; but Jupiter the demiurgus of the universe intellectually pre-establishes in himself the nature of animal itself. For animal itself is the supplier of life to all things, and all things primarily live on account of it, and Jupiter being the cause of life, possesses the paradigm and the generative principle of the essence of all animals. Justly, therefore, does Timæus, in Plato, having called the intelligible paradigm animal, conjoin the demiurgic intellect to the first intelligible animal; and through the all-perfect union of the demiurgus and father with it, he also arranges and adorns this universe. For Jupiter binding to himself the fabrication of the universe, and being an intellectual animal, is united to intelligible animal, and being allotted a progression analogous to it, constitutes all things intellectually, which proceed from animal itself intelligibly.
For, as we have said, the intelligible hypostases being triple, and one indeed, being allotted its hyparxis according to existence and the one being; but another according to intelligible life, and the middle centre of the intelligible breadth, where eternity, all life, and intelligible life subsist, as Plotinus somewhere says; and another according to intelligible multitude, the first plenitude of life, and the all-perfect paradigm of wholes,--this being the case, the three kingdoms of the intellectual Gods are divided analogous to the three intelligible hypostases. And one indeed, the mighty Saturn, being allotted an hyparxis according to the summit of intellectuals, and having a paternal transcendency, possesses a dominion analogous to the summit of the intelligible Gods, and the occult order. And as in that order, all things are uniformly, and are ineffably, and without separation united, thus also this God again converts to himself, and conceals in himself the natures that have proceeded from him, imitating the occult of the first summit. But again, the order which comprehends the middle genera of wholes, and is filled indeed, from the generative power of Saturn, but fills from itself the whole fabrication with vivific rivers, has the same order in intellectuals which eternity has in intelligibles, and the uniform cause of the life which is there. And as eternity proximately generates intelligible animal, which is also denominated eternal, through the participation of eternity, thus also the middle bosom of the intellectual Gods, unfolds the demiurgus of the universe, and the vivific fountain of wholes. But the third king, viz. the fabricator and at the same time father, is indeed coordinate to the remainder of the intelligible triad, viz. to all-perfect animal.
And as that is an animal, so likewise is Jupiter. And Jupiter indeed is intelligibly in all-perfect animal; but all-perfect animal is intellectually in Jupiter. The extremities likewise of the intelligible and intellectual Gods are united to each other; and in them, separation is co-existent with union. And one of them, indeed, is exempt from fabrication; but the other is converted to the intelligible, is filled from thence with total goods, and is allotted a paternal transcendency through the participation of it. The maker, therefore, and father of the universe, who has firmly established in himself the uniform strength and power of all fabrication, who possesses and comprehends the primary cause of the generation of wholes, and who stably fixes in himself all things, and again produces them from himself in an undefiled manner, being allotted such an order as this among the intellectual fathers, is celebrated, as I may say, through the whole of the Timæus, in which dialogue, his prolific and paternal power is unfolded, and his providence which pervades from on high as far as to the extremities of the universe. He is also frequently celebrated by Plato in other dialogues, so far as it is possible to celebrate his uniform and united power,[281] and which through transcendency is exempt from wholes.
CHAPTER XXVIII.
If however some one recollecting what is said in the beginning of the Timæus about him, viz. that it is difficult to discover him, and when found, impossible to speak of him to all men, should enquire in the first place, why since the Grecian theology ascribes such a name to the demiurgus, as we have before mentioned, Timæus says that he is ineffable, and established above all the indication which subsists in words. In the next place, if he should inquire why intelligible animal which is arranged above the demiurgus is both denominated, and is made known by many signs, but the demiurgus who has established his kingdom in an order secondary to that of all-perfect animal, and is an intellectual God, (all-perfect animal receiving an intelligible transcendency) is left by Timæus ineffable, as we have said, and unknown, perhaps we also, following Plato, may be able to dissolve all such doubts. For every order of the Gods originates from a monad, and presides over its proper series according to the first-effective cause. And such things indeed as are nearer to this principle are more total than those that are more remote from it. But more total natures are manifestly seen to be less[282] distant from the monad, and conjoin things which are diminished according to essence to the natures that are prior to them. Every order of the Gods likewise is a whole united to itself through the whole, is allotted one indissoluble connexion, both in wholes and parts, and through the monad which collects every order into one, it is converted about itself, is suspended from this, and is wholly convolved according to it.
If, therefore, we assert these things truly, in each order a monad is allotted a transcendency with respect to multitude, analogous to _the good_. And as the unical cause of whole goods, and which is incomprehensible by all things, is exempt from all things, constitutes all things about itself, generates them from itself, and hastily withdraws the unions of all things to its own ineffable superunion, thus also the uniform and generative principle of every coordinate multitude, connects, guards and perfects the whole series of itself, imparts good to it from itself, and fills it with order and harmony. It is likewise that to its own progeny, which _the good_ is to all beings, and is the object of desire to all the natures that originate from itself. Thus, therefore, the union of the intelligible father subsists prior to the whole paternal order; the one wholeness of the Synoches is prior to the connective order; and the first effective cause of life, to the vivific order.
Hence also, of every demiurgic series, which is suspended from the triad of the sons of Saturn, the monad which proximately fabricates wholes, and is established above this triad, comprehends in itself all the demiurgic Gods, converts them to itself, and is of a boniform nature. The one fountain likewise of all the demiurgic numbers, subsists, as I may say, with respect to all this order analogous to _the one_, and to the one principle of all things. Timæus therefore, indicating these things to us, asserts directly in the beginning of the generation of the world, that this monad which proximately fabricates wholes, is difficult to be known, and is indescribable, as having the same ratio as the ineffable and unknown cause of all beings. Whence likewise, I think, he calls the demiurgus the best of causes, and the father of this universe, as being allotted the highest order among the demiurgi, and convolving to himself, and producing from himself all the effective principles. _That_ one however, Parmenides demonstrates to be perfectly unknown and ineffable; but Timæus says that it is difficult to discover the maker and father of the world, and impossible to speak of him to all men; which assertion falls short of the cause that flies from all knowledge, and all language, and appears to verge to the nature of things known and effable. For when he says that it is impossible to speak of him to all men, he does not leave him entirely ineffable and unknown. And the assertion that it is difficult to discover him, is not the sign of a peculiarity perfectly unknown.
For because the demiurgus has established a kingdom analogous to _the good_, but in secondary and manifold orders of it, he participates indeed of the signs of _the good_, but is allotted the participation in conjunction with an appropriate peculiarity, and a communion with beings adapted to him. And as he is good, but not _the good itself_, so likewise he is difficult to be known by the natures posterior to him, but is not unknown. He is also celebrated in mystic language, but is not perfectly ineffable. You may see however, the order of things, and the remission in them proceeding in a downward progression. For _the good_ indeed, is exempt from all silence, and all language. But the genus of the intelligible Gods rejoices in silence, and is delighted with ineffable[283] symbols. Hence also, Socrates in the Phædrus, calls the vision of the intelligible monads the most holy of initiations, as being involved in silence, and perceived intellectually in an arcane manner. But the vision of intellectuals is indeed effable, yet is not effable and known to all men, but is known with difficulty. For through diminution with respect to the intelligible, it proceeds from silence and a transcendency which is to be apprehended by intelligence alone, into the order of things which are now effable.
If however, this be the case, all-perfect animal is much more ineffable and unknown than the demiurgic monad. For it is at once the monad of every paradigmatic order, and is intelligible, but not intellectual.
How therefore, do we endeavour to denominate, and as it were unfold it, but thus magnificently celebrate the demiurgic cause? And how do we class this cause in the same rank with things ineffable? For this will not be acting conformably to Plato, who arranges animal itself beyond the demiurgus; but this will be giving an hypostasis to it in a secondary order of Gods, where it will be ranked, and will be effable and known more than the demiurgic monad. To which may be added, that to denominate that all-perfect animal most beautiful, but the demiurgus the best of causes, gives indeed the same analogy to these causes with respect to each other, as there is of _the good_ with respect to the beautiful. And as _the good_ is prior to the beautiful, (for the first beauty, as Socrates says in the Philebus, is in the vestibules of _the good_) so likewise the best[284] is prior to the most beautiful, and the demiurgus is prior to all-perfect animal.
For the best indeed, remarkably participates of _the good_, but the most beautiful, of beauty.
CHAPTER XXIX.
In addition to these things therefore, it must also be asserted by us, that the most beautiful and the best, are simply indeed related to each other according to order, as _the good_ is to the beautiful.
For the series of the whole of goodness is expanded above all the progression and arrangement of the beautiful. Every where, therefore, the best is prior to the most beautiful. And the one, indeed, with reference to an inferior order, will be the best, but the other with reference to a more excellent order, will be the most beautiful. I say for instance, that the most beautiful, as in intelligibles, will have this peculiarity; but the best as in intellectuals. And if the most beautiful, in supermundane natures, is a thing of this kind, the best will be said to be best as with reference to the Gods in the world.
Hence, if the best of causes is the leader of the demiurgic series, and according to it is allotted a transcendency of this kind, but the most beautiful of intelligible animals preestablishes the illustrious power of beauty in a higher order, by what contrivance can it on this account be shown that intelligible and all-perfect animal is subordinate to the intellectual cause? And that the demiurgus is converted to that which is posterior to himself? Or how can it be said that animal itself is visible to him, and all-perfect animal, and that which is comprehensive of all intelligibles, if it is made to be comprehended by another?
For thus the demiurgus will be more comprehensive than animal itself, if the former indeed being characterized according to the best, is expanded above the paradigm, but the latter being denominated as most beautiful is secondary to the demiurgic cause.
Moreover, as that all-perfect and intelligible animal is particularly considered by Timæus according to a formal nature, and not according to the union which is in it, and an hypostasis which is above all forms,[285] he very properly grants that animal itself may be known and manifested by words, but considers the demiurgus as in a certain respect ineffable, and superior to knowledge. For both indeed, I mean the demiurgus and animal itself, participate of union, and prior to a formal essence, are contained in _the one_. And if you assume the unities which are in them, you must admit the unity of the paradigm to be intelligible, but the demiurgic unity to be intellectual, and that an intelligible hyparxis is nearer to the first one, which is unknown and incomprehensible by all things, than an intellectual hyparxis. But if you are willing to survey the forms of the paradigm by themselves, according to which it is said to be the paradigm of every thing in the world, and the goodness and union of the demiurgus, the former will appear to you to be known and effable; but the demiurgic cause will be seen to participate of the unknown and ineffable peculiarity of the Gods. For again, Timæus was in a remarkable degree in want of the demiurgus and father, as the producing cause of wholes, and the generator of the world. But to generate, to produce and provide are the peculiarities of Gods, so far as they are Gods. Hence also Timæus denominates the peculiarity of the demiurgus according to which he is a God, the cause of the generation of the universe, and the most proper principle of the arrangement of wholes. But he denominates the peculiarity of the paradigm to be that which comprehends the first forms, according to which the world also is invested with forms. For it is the image of the paradigm, but the effect of the demiurgus. It belongs, therefore, to the paradigm to be the first of forms, but to the demiurgus to be the best of causes, according to his goodness, and the hyparxis of essence. For, as we have said, to generate, to give subsistence to, and to provide for other things, especially pertain to the Gods, and not to the natures which are primarily suspended[286] from them; but the latter are allotted through the former an abundance prolific of secondary natures. It appears to me that Socrates in the Republic indicating these things, does not say that the sun is the cause of generation, till he had declared him to be the progeny of the superessential principle of all things; just as Timæus does not begin the fabrication of the universe, till he had celebrated the goodness of the demiurgus of wholes. For each [i.e. the demiurgus and the sun] is a producing cause according to _the good_, the former indeed of the universe, but the latter of a generated nature; but not according to the intellect which is in them, or life, or any other form of essence.
For these through the participation of _the good_ constitute the natures posterior to themselves. And thus through these things we have answered the before-mentioned doubts.
CHAPTER XXX.
Of the problems pertaining to total fabrication, it now remains for me to relate what my opinion is respecting the Crater, and the genera that are mingled in it. For these also Timæus co-arranges with the demiurgic monad, in the generation of the soul. The demiurgus, therefore, mingles the elements of the hypostasis of souls; but the middle genera of being are mingled. The much-celebrated Crater, however, receives this mixture, and generates souls in conjunction with the demiurgus. Hence, in the first place, the genera of being must be admitted to be twofold. And it must be granted indeed, that some of them give completion to total hypostases, but others, to such as are partial; and that the hyparxes of first effective and united causes, are established in the intelligible Gods. For there essence subsists primarily in the summit of intelligibles, and motion and permanency are in the middle centre. For intelligible eternity abides in one, and at once both abides and is the occult cause of all life. Hence, Plotinus also calls eternity life which is one and total: and again, in another part of his works he calls it intelligible life. But the third from him, Theodorus, denominates it permanency. And both these opinions harmonize with each other; because permanency also is in eternity, (for according to Timæus, eternity abides in one) and motion.
For eternity is intelligible life, and that which participates of it is intelligible animal. Moreover, sameness and difference, are in the extremity of intelligibles. For whence does multitude originate, but from difference? And whence is the communion of parts with wholes, and the hyparxis of things which are divided in each other derived but from sameness? For that one participates of being, and being of _the one_. All the parts likewise of the one being pervade through each other in an unconfused manner; for at one and the same time sameness and difference are there occultly. And the whole intelligible breadth is allotted its hypostasis according to the first and most uniform genera. As essence likewise presents itself to the view in conjunction with _the one_, according to the first triad, so motion and permanency shine forth in the second, and sameness and difference in the third triad. And all things are essentially in the intelligible; just as life and intellect are there intelligibly. For since all beings proceed from intelligibles, all things preexist there according to cause. And motion and permanency are there essentially, and sameness and difference uniformly.
Again, in the middle genera of the intelligible and intellectual hypostases, the same things subsist secondarily and vitally. In the summit of them indeed, essence subsists. For Socrates in the Phædrus speaking about this order, characterizes the whole of it from essence.
For the truly-existing essence which is without colour, without figure, and without contact, subsists after this manner. But in the middle centre there are motion and permanency. For there the circulation of the heaven subsists, as the same Socrates says; being established indeed undeviatingly, in one form of intelligence; but being moved in, and about itself; or rather being motion and eternal life. But in the extremity of this order, sameness and difference are vitally established. Hence it is converted to the beginning according to the nature of sameness, is divided uniformly, proceeds into more numbers, and generates from itself more partial monads.
Again, in the third orders, the highest of the intellectual Gods possesses all things according to essence, and is the intelligible itself and true being in intellectuals, again recalling the separation which is in himself into undivided union. But the middle order subsists according to motion and at the same time permanency. For it is a vivific deity, abiding and at the same time proceeding, being established with purity, and vivifying all things by prolific powers. And the third progression subsists according to sameness, together with difference. For this separates itself from the fathers, and is conjoined to them through intellectual conversion. And it binds, indeed, at once the natures posterior to itself, to each other, according to the common powers of forms, and at the same time separates them by intellectual sections. But in this order, all genera and species first shine forth to the view; because it is especially characterized according to difference, being allotted the end of all the total hypostases. From this likewise it proceeds to all things, viz. to participated intellect, the multiform orders of souls, and the whole of a corporeal nature. For, in short, it constitutes triple genera of the natures posterior to itself; some indeed, being impartible and the first; others being media between partible and impartible natures; and others being divided about bodies. And through these things it generates all the more partial genera of beings. That we may therefore again return to what has been before said, the genera must be admitted to subsist every where, yet not every where after the same manner; but in the highest orders of divine natures indeed, they subsist uniformly, without separation, and unitedly, where also permanency participates of motion, and motion of permanency, and there is one united progression of both. In the more partial orders, however, it must be admitted that the same things subsist in a divided manner, and together with an appropriate remission. For since the first and most total of forms are in the extremity of intelligibles, it is indeed necessary that genera should have the beginning of their hypostasis in intelligibles. And if the demiurgic cause is generative of all the partial orders, it comprehends the first genera of the hypostasis of them. As likewise the fountain of all forms subsists in this cause,